When the children of Israel cried to Yahweh because of Midian, Yahweh sent a prophet to the children of Israel; and he said to them, “Yahweh, the God of Israel, says, ‘I brought you up from Egypt, and brought you out of the house of bondage. I delivered you out of the hand of the Egyptians and out of the hand of all who oppressed you, and drove them out from before you, and gave you their land. I said to you, “I am Yahweh your God. You shall not fear the gods of the Amorites, in whose land you dwell.” But you have not listened to my voice.’ ”
Parallel Translations
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When the children of Israel cried to Yahweh because of Midian,
Yahweh sent a prophet to the children of Israel; and he said to them, “Yahweh, the God of Israel, says, ‘I brought you up from Egypt, and brought you out of the house of bondage.
I delivered you out of the hand of the Egyptians and out of the hand of all who oppressed you, and drove them out from before you, and gave you their land.
I said to you, “I am Yahweh your God. You shall not fear the gods of the Amorites, in whose land you dwell.” But you have not listened to my voice.’ ”
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And it came to pass, when the children of Israel cried unto the LORD because of the Midianites,
That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;
And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land;
And I said unto you, I am the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice.
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And it came to pass, when the children of Israel cried unto the LORD because of Midian,
that the LORD sent a prophet unto the children of Israel; and he said unto them: 'Thus saith the LORD, the God of Israel: I brought you up from Egypt, and brought you forth out of the house of bondage;
and I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drove them out from before you, and gave you their land.
And I said unto you: I am the LORD your God; ye shall not fear the gods of the Amorites, in whose land ye dwell; but ye have not hearkened unto My voice.'
Cross-references (21)
- Jeremiah 10:2 (v10) Yahweh says, “Don’t learn the way of the nations, and don’t be dismayed at the signs of the sky; for the nations are dismayed at them.
- Psalms 136:10-16 (v8) to him who struck down the Egyptian firstborn; for his loving kindness endures forever; and brought out Israel from among them; for his…
- Ezekiel 20:5-32 (v8) Tell them, ‘The Lord Yahweh says: “In the day when I chose Israel, and swore to the offspring of the house of Jacob, and made myself known…
- 2 Kings 17:35-39 (v10) with whom Yahweh had made a covenant, and commanded them, saying, “You shall not fear other gods, nor bow yourselves to them, nor serve…
- Isaiah 63:9-14 (v8) In all their affliction he was afflicted, and the angel of his presence saved them. In his love and in his pity he redeemed them. He bore…
Show all 21 cross-references
- Jeremiah 9:13 (v10) Yahweh says, “Because they have forsaken my law which I set before them, and have not obeyed my voice or walked in my ways,
- Exodus 20:2-3 (v10) “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage. “You shall have no other gods before me.
- Judges 2:1-3 (v8) Yahweh’s angel came up from Gilgal to Bochim. He said, “I brought you out of Egypt, and have brought you to the land which I swore to give…
- Psalms 44:2-3 (v9) You drove out the nations with your hand, but you planted them. You afflicted the peoples, but you spread them abroad. For they didn’t get…
- Judges 2:2 (v10) You shall make no covenant with the inhabitants of this land. You shall break down their altars.’ But you have not listened to my voice.…
- Nehemiah 9:9-12 (v8) “You saw the affliction of our fathers in Egypt, and heard their cry by the Red Sea, and showed signs and wonders against Pharaoh, and…
- Jeremiah 3:13 (v10) Only acknowledge your iniquity, that you have transgressed against Yahweh your God, and have scattered your ways to the strangers under…
- Jeremiah 3:25 (v10) Let us lie down in our shame, and let our confusion cover us; for we have sinned against Yahweh our God, we and our fathers, from our youth…
- Jeremiah 42:21 (v10) I have declared it to you today; but you have not obeyed Yahweh your God’s voice in anything for which he has sent me to you.
- Jeremiah 43:4 (v10) So Johanan the son of Kareah, and all the captains of the forces, and all the people, didn’t obey Yahweh’s voice, to dwell in the land of…
- Jeremiah 43:7 (v10) and they came into the land of Egypt; for they didn’t obey Yahweh’s voice: and they came to Tahpanhes.
- 2 Kings 17:33 (v10) They feared Yahweh, and also served their own gods, after the ways of the nations from among whom they had been carried away.
- Proverbs 5:13 (v10) neither have I obeyed the voice of my teachers, nor turned my ear to those who instructed me!
- Zephaniah 3:2 (v10) She didn’t obey the voice. She didn’t receive correction. She didn’t trust in Yahweh. She didn’t draw near to her God.
- Romans 10:16 (v10) But they didn’t all listen to the glad news. For Isaiah says, “Lord, who has believed our report?”
- Hebrews 5:9 (v10) Having been made perfect, he became to all of those who obey him the author of eternal salvation,
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (15 sources)
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John Trapp 1656 · Public Domain On vv7–10 Jdg 6:7 And it came to pass, when the…
Jdg 6:7 And it came to pass, when the children of Israel cried unto the LORD because of the Midianites,
Ver. 7. When the children of Israel cried.] If men can find a praying heart, God will find a pitying heart.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v10 Fear not, i.e. do not serve or worship them.
Fear not, i.e. do not serve or worship them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v7 Observe here, I. The cognizance God took of the…
Observe here, I. The cognizance God took of the cries of Israel, when at length they were directed towards him. Though in their prosperity they had neglected him and made court to his rivals, and though they never looked towards him until they were driven to it by extremity, yet, upon their complain and prayer, he intended relief for them. Thus would he show how ready he is to forgive, how swift he is to show mercy, and how inclinable to hear prayer, that sinners may be encouraged to return and repent, Psa 130:4.
II. The method God took of working deliverance for them.
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1. Before he sent an angel to raise them up a saviour he sent a prophet to reprove them for sin, and to bring them to repentance, Jdg 6:8. This prophet is not named, but he was a man, a prophet, not an angel, as Jdg 2:1. Whether this prophet took an opportunity of delivering his message to the children of Israel when they had met together in a general assembly, at some solemn feast or other great occasion, or whether he went from city to city and from tribe to tribe, preaching to this purport, is not certain; but his errand was to convince them of sin, that, in their crying to the Lord, they might confess that with sorrow and shame, and not spend their breath in only complaining of their trouble. They cried to God for a deliverer, and God sent them a prophet to instruct them, and to make them ready for deliverance. Note, (1.) We have reason to hope God is designing mercy for us if we find he is by his grace preparing us for it. If to those that are sick he sends a messenger, an interpreter, by whom he shows unto man his uprightness, then he is gracious, and grants a recovery, Job 33:23, Job 33:24. (2.) The sending of prophets to a people, and the furnishing of a land with faithful ministers, is a token for good, and an evidence that God has mercy in store for them. He thus turns us to him, and then causes his face to shine, Psa 80:19.
2. We have here the heads of the message which this prophet delivered in to Israel, in the name of the Lord.
(1.) He sets before them the great things God had done for them (Jdg 6:8, Jdg 6:9): Thus saith the Lord God of Israel; they had worshipped the gods of the nations, as if they had had no God of their own to worship and therefore might choose whom they pleased; but they are here reminded of one whom they had forgotten, who was known by the title of the God of Israel, and to him they must return. They had turned to other gods, as if their own had been either incapable or unwilling to protect them, and therefore they are told what he did for their fathers, in whose loins they were, the benefit of which descended and still remained to this their ungrateful seed. [1.] He brought them out of Egypt, where otherwise they would have continued in perpetual poverty and slavery. [2.] He delivered them out of the hands of all that oppressed them; this is mentioned to intimate that the reason why they were not now delivered out of the hands of the oppressing Midianites was not for want of any power or good-will in God, but because by their iniquity they had sold themselves, and God would not redeem them until they by repentance revoked the bargain. [3.] He put them in quiet possession of this good land; this not only aggravated their sin, and affixed the brand of base ingratitude to it, but it justified God, and cleared him from blame upon account of the trouble they were now in. They could not say he was unkind, for he had given all possible proofs of his designing well for them; if ill befel them notwithstanding, they must thank themselves.
(2.) He shows the easiness and equity of God's demands and expectations from them (Jdg 6:10): "I am the Lord your God, to whom you lie under the highest obligations, fear not the gods of the Amorites," that is, "do not worship them, nor show any respect to them; do not worship them for fear of their doing you any hurt, for what hurt can they do you while I am your God? Fear God, and you need not fear them."
(3.) He charges them with rebellion against God, who had laid this injunction upon them: But you have not obeyed my voice. The charge is short, but very comprehensive; this was the malignity of all their sin, it was disobedience to God; and therefore it was this that brought those calamities upon them under which they were now groaning, pursuant to the threatenings annexed to his commands. He intends hereby to bring them to repentance; and our repentance is then right and genuine when the sinfulness of sin, as disobedience to God, is that in it which we chiefly lament.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–10 And it came to pass, when the children of…
And it came to pass, when the children of Israel cried unto the Lord, because of the Midianites. Because of their oppressions and ill usage of them, and not because of their sins, which had brought those evils on them, of which, at present, they seemed not to be sensible; and yet such was the goodness and compassion of God to them, that having a mind to deliver them, he immediately, on their crying to him, sends them a messenger to bring them to a sense of their sins, and prepare them for the deliverance he designed to work for them, as follows.
And it came to pass, when the children of Israel cried unto the Lord, because of the Midianites. Because of their oppressions and ill usage of them, and not because of their sins, which had brought those evils on them, of which, at present, they seemed not to be sensible; and yet such was the goodness and compassion of God to them, that having a mind to deliver them, he immediately, on their crying to him, sends them a messenger to bring them to a sense of their sins, and prepare them for the deliverance he designed to work for them, as follows.
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Judges 6:8
jdg 6:8
jdg 6:8
jdg 6:8And the Lord sent a prophet unto the children of Israel,.... "A man, a prophet" (f), as in the Hebrew text, not an angel, but a man; and this not Phinehas, as say some Jewish writers (g); for it is not probable he should live so long as more than two hundred years; and had he been living, it is very much he should not have been heard of in the times of the preceding judges, and that he was not made use of before now to reprove the people for their sins; but who the prophet was we have no account now nor hereafter, here or elsewhere. Abarbinel supposes he was raised up for a short time:
which said unto them, thus saith the Lord God of Israel; he came in the name of the Lord, and using the form and manner of speech the prophets of Israel did, putting them in mind of the true God they had forgot, and who yet was their Lord and God:
I brought you up from Egypt, and brought you forth out of the house of bondage; reminding them of the benefits they received from God, and the obligations they lay under to serve him, who, when they were bond slaves in Egypt, he appeared for them, and brought them out of their miserable condition.
(f) "virum prophetam", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator. (g) Seder Olam Rabba, c. 20. p. 53.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8, 10 A prophet - We have reason to hope, God…
A prophet - We have reason to hope, God is designing mercy for us, if we find he is by his grace preparing us for it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v8 Verse 8. The Lord sent a prophet] The Jews…
Verse 8. The Lord sent a prophet] The Jews say that this was Phinehas; but it is more likely that it was some prophet or teacher raised up by the Lord to warn and instruct them. Such were his witnesses, and they were raised up from time to time to declare the counsel of God to his rebellious people.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8, 10 Jdg 6:8. The Lord sent a prophet — We…
Jdg 6:8. The Lord sent a prophet — We have reason to hope God is designing mercy for us, if we find he is by his grace preparing us for it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8, 10 A prophet - His name is not given. (Compare…
A prophet - His name is not given. (Compare 1 Kings 13.) This message is somewhat similar to that of the Angel, Jdg 2:1-3. The reference to Exo 20:2 is plain, and supposes the people to whom the prophet addresses these words to be familiar with the facts recorded in that text.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8, 10 A prophet. The people no sooner repent, than God…
A prophet. The people no sooner repent, than God shews them mercy. (Haydock) --- The name of this prophet is unknown. The Jews say it was Phinees; others think it was an angel in human shape: but he might be one divinely commissioned on this occasion, to make an exhortation to the people, assembled on some of the great festivals, (see chap. ii. 1.; Calmet) though he might continue to exercise his authority afterwards. (Menochius) --- St. Augustine (q. 31,) thinks that the angel (ver. 11,) is here called a prophet, because he appeared in human form. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v8 A PROPHET REBUKES THEM. (Jdg 6:7-10)
A PROPHET REBUKES THEM. (Jdg 6:7-10)
the Lord sent a prophet unto the children of Israel--The curse of the national calamity is authoritatively traced to their infidelity as the cause.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8, 10 8. The Lord sent a prophet — Before providing…
8. The Lord sent a prophet — Before providing a deliverer God sends a messenger to reprove them for their sins, and impress them with the thought that all their woes were a punishment for idolatry. This is the only specific mention of a prophet in the history of the Judges. The special age of prophets was yet future.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7, 9 7–10. A prophet is sent with a reproof
7–10. A prophet is sent with a reproof
8. a prophet] This prophetic expostulation reminds us of the words of the Angel in Jdg_2:1 b – Jdg_2:5 a, of Jehovah in Jdg_10:11-16, of Samuel in 1Sa_7:3 f., Jdg_10:17-18, Jdg_12:6-15; cf. also 2Ki_17:35-40. The prophet here is anonymous. His appeal for loyalty is based upon (a) the deliverance from Egypt, which was regarded by the earliest prophets as the starting-point of Israel’s career as the people of Jehovah, Amo_2:10; Amo_3:1; Amo_9:7, Hos_11:1; Hos_12:9; Hos_12:13; Hos_13:4, and (b) the law in Exo_20:2 f. (= Deu_5:7) requiring the exclusive worship of Jehovah.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8, 10 (8) A prophet.—He is here left nameless, but Jewish…
(8) A prophet.—He is here left nameless, but Jewish legend says that he was Phinehas, the son of Eleazar. Their Hagadah (legendary information) generally enables them to name these nameless prophets. Thus they say that the prophet who came to Bethel was Iddo (1 Kings 13), and that the young man who anointed Jehu was Jonah.
Unto the children of Israel.—Perhaps assembled at some solemn feast, like the Passover.
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I brought you up.—With the prophet’s message compare Jdg_2:1-3; 2Ki_17:36-38.
Out of the house of bondage.—A clear reference to Exo_20:2. (Comp. Psa_44:1-2.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–8 Vers. 7, 8, 11, 34. Divine mercy: its adaptation…
Vers. 7, 8, 11, 34. Divine mercy: its adaptation and sufficiency.
The cry of distress is heard instantly by Jehovah, and the answer begins to come at once. But only as is best for the sinning nation. As there was discipline in the misery to which Israel was reduced, so there is still discipline in the succession and several instalments of the mercy of God. The aim is not merely nor so much to deliver from the material evil to which they were subject, but to root out the unbelief and develop the spiritual life and moral heroism of the people.
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I THE IMMEDIACY OF GOD"S MERCY. It came to pass, when the children of Israel cried... that the Lord sent a prophet. " There appears to be no interval. God begins to readjust his relations with Israel at once. But the material boon is not granted then. The sting must rankle until true repentance is forthcoming. Deliverance would have been a very questionable blessing under the circumstances. Freedom and independence are responsibilities as well as birthrights. So God hears the cry of the sinner always. "Not what we wish, but what we want," that in the end what we wish may be rendered spiritually advisable and blessed. The measure of comfort here was that God was not silent, prayer was not unavailing. There is hope in the opening of mercy"s door, even though it be in reproof.
II THE SUCCESSIONS OF GOD"S MERCY. First the cry of desperation and repentance, then the outward reproof, then the direction, encouragement, and training of a deliverer, then the recovery of national freedom, prosperity, and prestige. Flowerlike. So God adapts his blessings to the moral and spiritual capacity of his people. The Divine view of our misery and its requirements is the reverse of the human; we think of the material suffering, God of the moral defect and sin. These mercies as they come in train are manifestly education, that the work of grace may be effectual. "Grace for grace" is a law of his kingdom. And the dignity of God is never lost.
III MERCY IN ITS CULMINATION. God did not stop short of ultimate deliverance, although it was not achieved at once. So "he crowneth us with his loving-kindness and tender mercy." It is no mere secular and vulgar deliverance. It is national re-creation. The chivalry of Israel is called forth. It is even more a religious than a military triumph. So the salvation of the soul has its splendours and glories. It is absolute, complete, and magnificent, crowning the life of the faithful. "An abundant entrance will be ministered" into the kingdom of his Son. "We are more than conquerors" through him. M.
Vers. 7-10. Merciful reproof.
The answer to prayer begins in reproof. An anonymous messenger is sent, a prophet probably from amongst the Israelites themselves. In such a season of distress and seclusion they would become strangers even to themselves. No biography is given of the prophet. He is raised for the occasion. His message is simple. But it is the utterance of the people"s own national and individual conscience. He is a "voice crying in the wilderness," and saying, "Repent!
I THERE IS ENCOURAGEMENT EVEN IN GOD"S CHIDINGS. For
1. They are better than absolute and final silence.
2. They are meant to bring us back to him, and not to drive us away.
3. His severity is to prepare us for his gentleness.
II IT IS OFTEN AS NECESSARY AND PROFITABLE TO BE IMPRESSED WITH WHAT WE ALREADY KNOW AS TO RECEIVE NEW TRUTH. Revelation is not primarily intended to satisfy intellectual cravings, but to stimulate and enrich the moral nature. A sermon may be a mere exhortation, an impressive resume of acknowledged truth, and yet more valuable than if it were full of theological discoveries. Knowledge of God becomes religious and living when it is realized and acted upon. In this connection notice
1. How impressive the personality of the prophet.
2. The heightening of the conscience of sin by contrast with remembered and recited mercies.
3. The tone and style of the discourse. It was short, direct, spoken to the conscience. Its chief message and its sting is in the conclusion. No word of comfort is uttered. The people are left with their consciousness of sin. But this in itself is a gracious work, and preparatory for everything that is good. Thorough repentance is the condition of deep and lasting piety. M.
HOMILIES BY W.F. ADENEY Vers. 7-10. God sought and found in times of trouble.
I TROUBLE DRIVES MEN TO GOD. The people forsook God in their prosperity, and neglected his service so long as they enjoyed their comfortable homes in peace. But now they are miserable fugitives hiding in wild mountain caves, they remember his goodness and cry to him for help. This is a common experience. It is to our shame that it must be confessed. We ought to seek God for his own sake, to worship him in the beauty of holiness, not merely to obtain blessings for ourselves. In prosperity we should recognise tokens of his love, and so lift up our thoughts to him in grateful recognition of his goodness. To turn to God only in the hour of our need is a sign of base selfishness. Nevertheless it is better to seek him then than not at all. And if it is disgraceful in us that trouble should be needed to drive us to God, it is merciful in him to send the trouble for that object. The calamity which leads to this result is the greatest blessing. Herein we may see the end of many of the most severe forms of adversity. They are sent to us in our indifference to rouse us to our need of God, and lead us to seek him. Hence we may conclude that if we sought God aright in happy circumstances we might be spared some of the troubles which our spiritual negligence renders necessary to our soul"s welfare. (Hos_5:15)
II IF GOD IS TRULY SOUGHT IN TROUBLE HE WILL CERTAINLY BE FOUND. As soon as the people cried God heard them, and sent them first a prophet and then the deliverer Gideon. If we forsook God in our prosperity it would be reasonable that God should forsake us in our need. But he does not deal with us according to our sins. Our claim does not lie in our merit, in our obedience and fidelity, in anything of ours, but in his nature, and character, and conduct. Because God is our Father he hears us not out of consideration for our rights, but out of pity for our distresses. Therefore we need not fear that he will not respond to our call. To doubt is not to show our humility, but our distrust in the mercy of God and influence of Christ"s sacrifice and intercession. (Jer_29:11-13)
III WHEN GOD IS FOUND IN TROUBLE HE DOES NOT ALWAYS BRING IMMEDIATE DELIVERANCE. Israel called for help in need. God did not send the help at once. The people expected a deliverer, God sent a prophet. No word of promise is given by the prophet that relief will be accorded to the temporal distress of the nation. He speaks only of sin, and shows the ingratitude of the people, that they may feel how richly they deserve the calamities which have fallen upon them. They think most of their distresses, God of their sins. They cry for deliverance from the yoke of the Midianites, God wishes first to deliver them from the yoke of iniquity. Therefore the prophet of repentance comes before Gideon the deliverer. So we must expect that when God visits us in our sins he will deal with us so as to save us from spiritual evil before relieving us of physical distress. Christ bore the sicknesses and infirmities of his people, but his great work was to save them from their sins. (Mat_1:21)
IV THE CONSCIOUSNESS OF SIN WHICH MUST PRECEDE DELIVERANCE IS PRODUCED BY A PROPHET"S MESSAGE IN THE MIDST OF TROUBLE. The trouble is necessary to soften the hearts of the people, and make them willing to listen to the prophet. Yet the trouble does not produce repentance. For this a prophet is needed. The prophet does not make any prediction, nor does he give any revelation of God; he simply reveals his hearers to themselves. We need prophets to show to us our own true character. Much of the Bible is a revelation of human nature which would not have been possible without the aid of prophetic inspiration. The call to repentance consists
(1) in recounting the ancient mercy of God, for it is in the light of God"s goodness that we see most clearly our own wickedness; and
(2) in directly charging Israel with ingratitude and apostasy. All sin includes the sin of ingratitude. Till we feel this it is not well that God should show us more mercy. Therefore the stern John the Baptist must precede the saviour Christ; bat as Gideon followed the prophet, full salvation will follow repentance and submission. A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9 called out to Yahweh
called out to Yahweh
This is an idiom. AT: "prayed to Yahweh for help" (See: Idiom)
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because of Midian
Here "Midian" represents the people of Midian. AT: "because of the Midianites" (See: Metonymy)
I brought you up from Egypt
"I led you out of Egypt"
the house of slavery
Moses speaks of Egypt as if it were a house where people keep slaves. AT: "the place where you were slaves" (See: Metaphor)
translationWords
Israel
call
Yahweh
Midian
send
prophet
God
Egypt
house
servant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.